While some 93 years old politician is surviving all the ups and downs of life and the 50 years old popular politician-connected saint shoots himself to death or commits suicide owing to property and family tension are a tip of formidable reflections of contemporary period. Is life governed governable at all or is it relative to circumstances beyond human control? From the point of awareness of self till the end the life which is devoted to the social cause cannot be expected to meet a sudden debacle as if the present deeds and present life do not reciprocate each other. Delving in diving the ocean of intricacies in the bed of psychology and putting it up as bare as possible the conditioned existence and its equally or more overpowering force is made piecemeal through studies on the issue, is presented herewith to help the depressed mind rise and lift itself above the earth and avoid earthly diseases while rooting it inside it as deeply as possible to nourish its being.
This book, a collection of 30 articles based on the various aspects of external and internal sides of mind technology unknown to an ordinary person of all occupations, conveys a simple message that one should be as humble and powerful as a blade of grass and let us not give up lock, stock and barrel come what may undaunted by storm, avalanche and mighty wind felling towering trees and destroying strongly built buildings and bridges under government protection as the experiences of day to day human affairs lead us to believe so. The year 2018 will be memorable for holding international conferences at kavivarya Suresh Bhat auditorium, Nagpur, on 16-17 May; MIT WPU at Loni Kalbhor, Pune, on 29 May; Rashtrasant Tukdoji Maharaj University of Nagpur on 21-22 June culminated by the memory of late Dr. Bhadant Anand Kausalyayan's death anniversary.
The author is the Dean: Schools of Dr. Ambedkar thought and Philosophy; Social Sciences, Rural Development and School of Agriculture at Dr. B. R. Ambedkar University of Social Sciences, Dr. Ambedkar Nagar (Mhow), Madhya Pradesh, where he has been the Director General, the Vice Chancellor being the seniormost professor from time to time; Chief Warden, Chairman of various committees including the Board of Studies, chief superintendent of examination, project director, et al from the year 1996 till the present during which time he has guided hundreds of M.Phil. scholars, supervised half a century Ph.D. theses, addressed thousands of public lectures and wrote scores of books and number of articles published and placed in the libraries of various universities of repute for reference purposes.
Buddhist psychology is a law of dependence of the world on the factors already existed and are transformed into the present form, be they physical or psychological.
Kamma is nothing but the flow of mental formations appearing and disappearing again and again as long as this existence sustains them unless Dhamma called nibbana eradicates all mental and causal elements of continuity and becoming.
Abhidhamma is the science of working of the visible and invisible operations in mental and physical world expounded in the Buddhist psycho-philosophical scriptures and treatises like Abhidhammatthasangaho.
There are five groups of existence in beings called khandhas namely rupa (matter). vedana (feeling), sanna (perception), sankhara (karmic formations) and vinnana (consciousness).
When mental factor like lobha (greed) arises all the other groups including mental factors get affected accordingly. In the same way the aversion (dosa) sets the pattern of mental and behavioural actions in accordance with its nature.
There are altogether eighteen types of ahetuka citta. Fifteen of them are vipäkacittas and three types are kiriyācittas (cittas which are ""inoperative"", neither cause nor result). Seven of the fifteen ahetuka vipäkacittas are akusala vipäkacittas (results of unwholesome deeds) and eight of them are kusala vipäkacittas (results of wholesome deeds). When a pleasant or an unpleasant object impinges on the eyesense, seeing-consciousness only experiences what appears through the eyes, there is no like or dislike yet of the object.
Seeing-consciousness is an ahetuka vipäkacitta. Cittas which like or dislike the object arise later on, these are sahetuka cittas (arising with hetus).
Seeing is not the same as thinking of what is seen. The citta which pays attention to the shape and form of something and knows what it is, does not experience an object through the eye-door but through the mind-door, it has a different characteristic. When one uses the word ""seeing"" one usually means: paying attention to the shape and form of something and knowing what it is. However, there must also be a kind of citta which merely sees visible object, and this citta does not know anything else. What we see we can call ""visible object"" or ""colour""; what is meant is: what appears through the eyes. When there is hearing, we can experience that hearing has a characteristic which is different from seeing, the citta which hears experiences sound through the ears. Only in being aware of the different characteristics of realities and investigating them over and over again, will we come to know them as they are.
The first citta in life is patisandhi-citta which performs the function of rebirth in a life. Bhavanga-sota or bhavanga-citta is a passive mode of intentional consciousness (citta) described in the Abhidhamma. It is also a mental process which conditions the next mental process at the moment of death and rebirth. There are 7 javana cittas in a citta vithi with 17 citta-moments. These javana cittas have the power to produce suddhashtaka, the fundamental building blocks of rupa.
When the Buddha was staying in the Jeta Grove in Anathapindika's monastery, he explained to the monks about the six 'internal sense-fields' and the six 'external sense-fields' (in Pali: ayatana). The six 'internal sense-fields' are the six doors through which objects are experienced. The six 'external sense-fields' are the objects, experienced through the six doors. The Buddha then explained about the six classes of consciousness which arise in dependence on the six doors and about the objects experienced through the six doors. He also explained about six kinds of contact (phassa), six kinds of feeling conditioned by the six kinds of contact, and six kinds of craving conditioned by the six kinds of feeling. Thus there are 'Six Sixes', six groups of six realities.
In the Buddha's teachings realities are classified as elements, some of which are rupa and some of which are nama. When they are classified they are enumerated as eighteen elements.
The Abhidhamma describes 31 planes of existence in the world; only one is human, and only two, human and animal, planes can be perceived by us. Productive kamma decides where and as what kind of being one is reborn.
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